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Query was: human

Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

• Title: Book: PoF: Contents
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  • 1 Conscious Human Action 3
  • 6 Human Individuality 82
• Title: Book: PoF: Introduction by Michael Wilson
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  • to prove that in human thinking real spirit is the agent?”
  • the problem of human freedom. He wanted to show that morality could be
  • think that “spirit” was merely a concept existing in the human mind,
  • human spirit.” (Translated from the German.)
  • experienced directly in the act of intuitive thinking. The human
  • limited to the personal field of the individual human being; it
  • starts at a level we would call mental; it leads the human being,
  • of a psychological survey of human behavior, but from inside
  • When speaking of human behavior that is
  • genuine human experience is shown by the similar remark attributed
• Title: Book: PoF: Author's Prefaces: Preface to the revised edition of 1918
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  • There are two fundamental questions in the life of the human
  • itself quite naturally to the human soul. And one may well
  • own life with the whole life of the human soul, does in fact
• Title: Book: PoF: Author's Prefaces: Preface to the first edition, 1894; revised, 1918
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  • Our age can only accept truth from the depths of human nature. Of
  • with the immature human being, the child, we do not
  • human ideas were their artists' materials and scientific
  • How philosophy as an art is related to human freedom,
  • by showing the human significance of their results. The
  • for his human aims, which transcend those of mere science.
• Title: Book: PoF: Knowledge of Freedom: Chapter One: Conscious Human Action
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  • Knowledge of Freedom: Chapter One: Conscious Human Action
  • Conscious Human Action
  • been brought to bear. The idea of the freedom of the human
  • sphere of human action and thinking. One and the same
  • of humanity, now as its most fatal illusion. Infinite subtlety
  • has been employed to explain how human freedom can be
  • With the question of the freedom of the human will we are
  • worthy of the name. The moral valuation of human action and
  • continue. But this is just the human freedom that everybody claims
  • asserts that the human will depends
  • human will is not “free” inasmuch as its direction is always
  • applied to the actions of human beings. Modern science loves
  • among animals something similar to human behavior, they
  • Here again human actions in which there is a consciousness
  • human beings, in which between us and the action lies the
  • get clear about the role that thinking plays in human action.
  • Hence it will also be thinking that gives to human action its
  • from calling human in the highest sense only those actions
  • more clear that the question of the nature of human action
• Title: Book: PoF: Knowledge of Freedom: Chapter Two: The Fundamental Desire for Knowledge
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  • which is deeply rooted in human nature. Man is not organized
  • theory to solve the riddle of his own human nature, he finds
  • this. It considers human inwardness as a spiritual entity
• Title: Book: PoF: Knowledge of Freedom: Chapter Three: Thinking in the service of Knowledge
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  • could easily be shown of other activities of the human spirit.
  • human knowledge on the principle: I think, therefore I am.
  • its vehicle, human consciousness. Most present-day philosophers
• Title: Book: PoF: Knowledge of Freedom: Chapter Four: The World as Percept
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  • follows from the simple fact that the growing human being
  • observation. Human consciousness is the stage upon which
  • (human) consciousness. It is the mediator between thinking
  • or self-consciousness. Human consciousness must of necessity
  • We must imagine that a being with fully developed human
  • system that human beings happen to look at them from the
  • beings other than God and human spirits. What we call the
  • It would be hard to find in the history of human culture
  • Berkeley Principles of Human Knowledge,
• Title: Book: PoF: Knowledge of Freedom: Chapter Five: The Act of Knowing the World
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  • for human beings, in other words, that it is as good as non-existent since
  • something belonging to the things but as existing only in the human head.
  • a perceiving subject, but the concept appears only when a human being
  • stamp in each separate human being only because it comes to be related to
  • thoughtful contemplation of our percepts, are bound to fail. Neither a humanly
  • limited spheres of our observation. Humanly limited personality we perceive
  • human body the “objectivity” of the will. He believes that in the
  • relationship between the human subject and the object belonging to the world
• Title: Book: PoF: Knowledge of Freedom: Chapter Six: Human Individuality
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  • Knowledge of Freedom: Chapter Six: Human Individuality
  • Human
• Title: Book: PoF: Knowledge of Freedom: Chapter Seven: Are There Limits to Knowledge?
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  • human organization in general, but only of his own particular
  • reply: If there are intelligences other than human, and if
  • human mode of perceiving, I, as subject, am confronted
  • human subject. As soon as the I, which is separated from the
  • pictures of different human individuals. He has to ask
  • human being? The fact that people can understand and get
  • the single human subjects as percepts, or the “I-in-itself”
  • world would appear to other than human senses, but the
  • An increase or a modification of human senses would
  • modification of human experience. But even with this
  • human nature it is a relevant fact that in physics one has to
• Title: Book: PoF: Reality of Freedom: Chapter Eight: The Factors of Life
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  • There is yet another expression of human personality.
  • the human soul is so easily misunderstood as thinking. Will
• Title: Book: PoF: Reality of Freedom: Chapter Nine: The Idea of Freedom
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  • to be contradicted by patently obvious facts. For ordinary experience, human
  • there is between the human organization and the thinking itself. For this
  • function: first, it represses the activity of the human organization;
  • An important question, however, emerges here. If the human organization has
  • The “ego-consciousness” is built upon the human organization. Out
  • human organization.
  • mental picture; the driving force is the will-factor belonging to the human
  • ones (mental pictures) become motives of will by affecting the human
  • The second level of human life is feeling. Definite feelings accompany
  • human action.
  • the laws obtained in this way that are related to human action as the laws
  • humane, or seemingly unselfish, or calculated to promote the progress of
  • of the human will, we must distinguish between the path which leads this
  • in the human will. What one should do, that one does; one provides the
  • one. To regard evil, the deed of a criminal, as an expression of the human
  • human individuality. But the blind instinct that drives a man to crime does
  • Were the ability to get on with one another not a basic part of human
  • because human individuals are one in spirit that they can live out
  • expects to find it because it is inherent in human nature. I am not here
  • of himself among his fellows, most clearly expresses the ideal of human
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• Title: Book: PoF: Reality of Freedom: Chapter Ten: Freedom - Philosophy and Monism
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  • powers are human beings as weak as himself, seeks guidance
  • moves about among men in manifest human shape, and that
  • to actual experience. These extra-human moral standards
  • origin of morality in the sphere of extra-human reality.
  • mechanical necessity, the human individual with all his
  • Another possibility is that a man may picture the extra-human
  • Earthly morality is the manifestation of the extra-human
  • but the being itself, that is, the extra-human entity. Man
  • evolution of humanity as a process which is there for the
  • inferring but not experiencing something extra-human as
  • the metaphysician, who merely infers the extra-human
  • manifestation in the human individual. In so far as man
  • natural order, nor that of an extra-human world order,
  • their intuitive ideas, pursue only their own human ends.
  • of men, but only in human individuals. What appears
  • other than those that apply to men. Human morality, like
  • human knowledge, is conditioned by human nature. And
  • Morality is for the monist a specifically human quality, and
  • spiritual freedom the human way of being moral.
  • universal significance, equally valid for every human
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• Title: Book: PoF: Reality of Freedom: Chapter Eleven: World Purpose and Life Purpose
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  • of human actions. One performs an action of which one has
  • something else, however, is to be observed only in human
  • the world, the extra-human ordering of man's destiny (and
  • with the sole exception of human action. It looks for laws of
  • effective only in man. Therefore human life can only have
  • Ideas are realized purposefully only by human beings.
  • Just as the formation of a limb of the human body is not
  • with that of subjective human action. For purpose to exist, it
  • rejecting the concept of purpose for extra-human facts, takes
  • enable themselves to regard everything outside human action
  • — and thence human action itself — as no more than a natural
  • for the spiritual world, lying outside human action, it is
  • than the kind of purpose realized in the human kingdom.
  • the human race, modeled on human purposefulness, is
• Title: Book: PoF: Reality of Freedom: Chapter Twelve: Moral Imagination
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  • must set to work in a definite sphere of percepts. Human
  • this, becomes a moral element only when, in human experience,
  • ancestors that were not yet human. What men are actually
  • the perfect form of human action has freedom as its characteristic
  • quality. This freedom must be allowed to the human
  • In these chapters on the human will I have shown what
  • essence. When such an intuition is present in human consciousness,
  • human organism is checked and repressed, and then replaced
  • an abstract ideal but is a directive force inherent in human
• Title: Book: PoF: Reality of Freedom: Chapter Thirteen: The Value of Life
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  • direction that human action must follow in order to make its contribution to
  • and then to get rid of it altogether.” Human beings are integral parts of
  • by the ceaseless, devoted labour of human beings. But as long as men still
  • According to this view, then, the striving for pleasure is inherent in human
  • actions. Otherwise creation would be purposeless. And it is extra-human
  • human will dependent on a circumstance (the surplus of pleasure over pain)
  • any consequences for the human will. The cases where we really make the
  • devotion to the work of civilization, they forget that the human will, by
  • Human striving is directed towards the measure of satisfaction that is
  • the foundation of all human activity. The work of every individual and of
  • human desires demand and the fulfillment of man's moral ideals. No ethics can
  • discard his human nature, before he can be moral. Morality lies in striving
  • for a goal that one recognizes as justified; it is human nature to pursue it
  • Anyone who would eradicate the pleasure brought by the fulfillment of human
  • Only if one considers that the individual human spirit is itself incapable
  • of human nature. Those who hold that moral ideals are attainable only if man
  • the human race, and reject all moral ideas which they have not themselves
  • developed human being does not hold good for half-developed human natures.
  • within the essential nature of a mature human being. My intention was to
  • will in human nature must be sustained by intuitive thinking; at the same
• Title: Book: PoF: Reality of Freedom: Chapter Fourteen: Individuality and Genus
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  • For the generic features of the human race, when rightly
  • It is impossible to understand a human being completely
  • the status of one half of humanity is unworthy of a human
  • that are typical. In this sense every single human being is a
  • for the knowledge we get when a human individuality tells
  • spirit within a human community. No man is all genus, none
  • decrees of human authorities.
  • their acceptance by human communities that all moral
  • imagination of free human individuals. This is the conclusion
• Title: Book: PoF: Ultimate Questions: The Consequences of Monism
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  • the explanation of the world from human experience. In the
  • of observation, that is, in that part of human nature which is
  • human individual is not actually cut off from the universe.
  • human thinking. Scientific thought has made great efforts to
  • that the connections ascertained by human thinking had
  • conceptual content of the world is the same for all human
  • one human individual regards another as akin to himself
  • another human being are in substance mine also, and I
  • through abstract inference is nothing but a human being
  • human will-power made absolute; Hartmann's Unconscious,
  • The truth is that the human spirit never transcends the
  • that this world contains everything the human spirit requires
  • aims of our action be derived from an extra-human Beyond.
  • In so far as we think them, they must stem from human
  • action, but human intuitions belonging to this world itself.
  • reality of human action. For this purpose it was necessary to
  • single out from the whole sphere of human conduct those
  • experience, compared to which the activity of human
  • the whole spirit of this argument that for human knowledge
  • process taking place in the human spirit, on the other hand it
• Title: Book: PoF: Appendix Added to the new edition, 1918
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  • course of human thinking itself. Otherwise it seems to me that
  • human consciousness. This implies a lack of critical knowledge.
  • “thing-in-itself” could ever appear in human consciousness. In this
  • them in immediate experience. Beyond the sphere of human